In-Depth: Rohingyas: Myanmar's Most Senior Indigenous Race is Also World's Most Persecuted

On the death of Minphalaung in 1593 his son Minyazagyi (1593-1612) became king with the Muslim title Salim Shah I who had become powerful very swiftly.

Coin of Minyazagyi (Salim Shah 1) 1593-1612

All these jewels were seen by Manrique, the Portuguese friar when he visited king Thirithudamma in 1630 when he gave five taslims ( five times of Salaams ) ¹ to the king. In addition to these jewels he saw a great quantity of golden flasks and ewers. The captured Muslims among the defenders of Pegu in 1599 were taken away to Arakan² and settled at Urittaung and along the Mayu river together with other prisoners of war³.

Ref:

1. Maurice Collis; The fand of the Great Image, p.188.

2. Harvey; History of Burma, p.348.

3. U Aung Moe; Okka Pyan of Dinnyawaddy, The Working Peoples Daily dated 30th November, 1987, p.5.

When Wahid and his soldiers rushed the Arakanese king and the Arakanese armies left Bhalua. Then the Moghuls reoccupied Bhalua and defeated the Arakanese not once but several times, and pursued them up to the walls of Chittagong. Wahid was honoured with the title of Shahad Khan.

Coin of Minkhamaung (Hussain Shah) 1612-22

During the reign of Thirithudamma there were settlements of merchants of various nationalities, most of whom were Muslims. ¹ It is worthy of note that Muslims fulfilled official tasks in the royal court throughout the Myauk-U era in the administration, in the army, and in various economic activities. Hence the Arakanese king Thirithudamma had appointed a Muslim counsellor. Muslim poets and writers were famous at the court of the Arakanese kings. Subsequently, Muslim civil servants were also employed by the kings, as an example controllers of Muslim quarters called Kaladan that is “ foreign dewellings” were Muslims’ bearing the title of Kalawun.

Coin of Thirithudamma (Salim Shah II) 1622-38

There were Muslim doctors in the Royal Court of Arakan. One of them who was the possessors of magical secrets was well-established in Thirithudamma’s confidence. The Arakanese called him Saragri. He came to Myauk-U during the fine season of 1634. Mauricc Collis states, “It seems that during the fine season a Mohammedan had visited Myauk-U, a man who declared that he had made the pilgrimage to Mecca and passed himself off as a doctor and the possessor of occult secrets. He effected a number of cures and acquired the reputation of a master of magic. News of what claimed to be able to do reached the king’s ears and was summoned to court... the doctor, as we shall call him , for we may be quite sure that the Arakanese referred to him by their term Saragri, was well established in the King’s confidence”².

Ref:

1. Old Burma, p.35.

2. A Nation within a Nation, UNHCR, Report, June, 1998, p.38.

The land of the Great Image, p. 246-249

Note: There is no explanation about these coins in U San Tha Aung's "Rakhine Coins"

A Stone inscription with Arabic script found in the compound of Theingyi Taung Pagoda and preserved in Mrauk-U Museum.

Sandhi Khan Mosque built in 1433 A.D at Mintayabyin, Mrauk-U by Muslim army who came to help enthrone Narameikhla (The founder of Mrauk-U dynasty)

Historic Badar Mukam built on the southern side of Akyab Island in 1727 A.D

The Mongolians freely intermarried and intermixed with the Hindus and slowly a new race called the Arakanese came into being. So the Rohingyas and the Arakanese are the pots of the same clay. There is Hindu and Mongolian blood in their veins. The history of Arakan in connection with the Arakenese began since then and lasted eight centuries until 1784, when the country was annexed by Bodawpaya (1782-1819) of Burma ¹. 

The Mongolians cut Arakan away from India (and Bengal)as they successfully established their kingdom. They were uncivilized people and their incursion led Arakan into a period of darkness².

Ref:

1.Maurice Collic, Into Hidden Burma, p. 134, A Brief Note on the old Capitals of Arakan.

2.This 50^th Anniversary Publication No. 2 of BRSJ. p- 488

CENSUS OF ARAKAN

Despite the various changes in the different methods of their enumeration, the census reports since 1872 reveal that the Muslim population in Arakan “has followed a natural line of growth as an integral part of the country”¹. They had increased not because of uncontrolled and excessive immigrants or other unnatural causes but because of the population of Arakan and Burma had increased. In 1826 the total population of Arakan was one hundred thousand including 60,000 Arakanese, 30,000 Muslims and 10,000 Burmese. These were the indigenous population. In 1835 this had risen to 211,536. In 1845 the population numbered 309,608 which in 1855 reached 366, 310².

In 1886 the population of Upper Burma was 3,000,000 while lower Burma had a population of 3,736,771 souls³. The Census Report of 1931 recorded that the total population of Burma numbered 14,653,977 while the Muslim population was 584,839⁴.

1. Meer Sulaiman, Muslims in Burma, Islamia School Annual Number, 1935.

2. Albert Fytch, Burma Past and Present, Vol:II, pp.288-290.

3. Daw Ni Ni Myint, Burma’s Struggle Against British Imperialism, pp.84,85.

4. Islamic Culture, Vol: X, No.3, July 1936, p.409. The Coming of Islam to Burma dwon to 1700 A.D.

The Muslim population of Akyab district who in 1872 numbered 58,255 had by the year 1901 risen to 154,887 which at the census of 1911 had increased to 178,647.

Ref: Burma Gazetteer, Akyab District, Vol: A, pp.83,86.

"When Bengal was strong, its rulers received the tribute of Arakan; at other times Arakan claimed tribute from parts of the Ganges delta. These fluctuations of power affected Chittagong, which was held alternatively by one side or the other."

Ref: D.G.E.Hall; Burma, p-57.

The Meghna River was a natural barrier against the Muslim advance to the southern part of Bengal till the 14^th century A.D. But there was free commercial intercourse of the Arabs who were the masters of the Western and Eastern Waters.⁷.

The Thakins also seized all the arms of Township Officers, Police officers, and Police constables which were left by the British to take care of the security of the public. Moreover the Magh Commissioner, U Kyaw Khine, supplied the Thakins a boat-load of arms and ammunition at Kyauktaw and Minbya.12 Thakins had also seized all the licensed firearms of the Muslims. Now the Thakins have become well armed whereas the Muslims are left barehanded only with the spirit of Iman (faith). The Muslims have utterly failed to recognise the impending disaster. They nurtured fanciful thoughts of facing the enemy and some even hoped that they would be protected by their Magh friends. The Muslims were not organised and there was no one to guide them. In the meantime full preparations were being made by the Maghs to attack the Muslims. They held a secret meeting at Minbya and came out with the following resolutions:

More than 100,000 Muslims were massacred. Thousands of Muslim villages were destroyed. The Muslim majority areas in the east of Kaladan river had turned into a Muslim minority area. But the loss in terms of human civilisation and moral values is much greater. The 1942 massacre impressed such an indelible black mark in the minds of Arakanese that the reminiscence of which shall serve as a constant source of impediment for a long way in the process of rapproachment between the two sister communities living together in Arakan from time immemorial.

Ref:  Massacre in Arakan in Urdu by Mohammed Khalilur Rahman translated by Mr. Shabbir Hussain, p. 5-10

Rohingya villages destroyed in 1942 massacre

The 6000 Rohingya refugees of one camp are still in East Pakistan scattered all over Chittagong district because U Kyaw, the then Commissioner of Arakan at Akyab not only bitterly refused to take them back but also said to one Mr. Gundivia, the representative of the Indian Government, who came to Akyab and saw the former in connection with these refugees while the Indian Government decided to close down the refugee camps, that he would not allow the steamer to enter the Akyab Port  with the refugees in question.

Ref: Mr. A. Ghaffar Press Conference given on the 21st. April, 1960.

Rohingya and Parliament democratic period

The Sir Ba Oo Commission was formed by Prime minister U Nu under the Chairmanship of the then Chief Justice, Sir Ba Oo, in October, 1948 under which three sub-committees for dealing with the question of Karen, Mon and Arakanese nationals respectively were formed. Each sub-committee is constituted by one representative from the State, three Burman representatives and four national representatives from the concerned area.14

Ref: Myanmar Politics 1958-1962 Vol. 111, pp. 178-179

The 4-member Arakanese national representatives are U Kyaw Yin, U San Tun Aung, U Tha Tun and Mr. Sultan Ahmed. They submitted their opinion on 29th October, 1948 as follows:

1. to appoint an Arakanese affairs minister and include it as a Law in the Constitution

2. to constitute an Arakanese affairs council to assist the Arakanese affairs minister and include it as a Law in the Constitution;

3. according to clause 12 of the Constitution, to make rules, regulations and laws to be able to perform all activities of Arakan region by the Arakanese affairs minister and Arakanese affairs council in accordance with the wish of Arakan people;

4. after five years this scheme depending upon its results shall either be re-examined and amended in accordance with the wish of Arakan people or terminated.

Ref: Myanmar Politics 1958-1962 Vol. 111, pp. 180

U Shwe Baw, The Arakanese (Rakhaing) representative of the Committee submitted the following proposals:

1. to exploit the natural resources of Arakan and improve industrialisation;

2. to improve the water, land and railway communications of Arakan;

3. to upgrade education standard including higher and technological education;

4. to improve the health and treatment facilities;

5. to improve the agricultural and aquatic enterprises

6. to deploy one or two Rakhaing battalions in permanent Army to carry out law and order in case any border problem arises in Burma’s northwest frontier;

7. to give necessary powers for rehabilitating the Rakhaing nationals living in ‘Bomang State’ (Chittagong Hill Tract) and Awa Kyun (Sundarbons);

8. to award the power of making laws and collection of revenue and

9. to grant Self rule’ in every affairs of Arakan division

Ref: Myanmar Politics 1958-1962 Vol. 111, pp. 181

Muslims would be completely free to develop their own special Rohingya language and culture, and to spread their religion. A special officer for Muslim Affairs would be appointed whose job it would be to investigate complaints and obstructions, and to report on them to the chief of ‘State’. For a period of ten years from the date of establishment of the ‘State’ the right would be reserved to every district — and especially to those of northern Arakan— to secede from the ‘State’ and transfer itself to the direct jurisdiction of the Central government in Rangoon.

Ref: The Muslims of Burma by Moshe Yegar p. 104

Rohingya language programme was regularly broadcasted from Burma Broadcasting Service (BBS), Rangoon from 15-5-1961 till its abolition on 1-10- 1965.

The effects of military coup on Arakan

In March 2, 1962 Gen. Ne Win, the then Burma’s Army Chief, seized power in a bloodless military coup; abolished the Constitution and dissolved the Parliament. All powers of the State — legislative, judiciary and executive —had fallen automatically under the control of the Revolutionary Council’ (RC) headed by him.

Ne Win now well entrenched in power, started to take action against his old eyesore, the Rohingya Muslims of Arakan. Notifications were sent by Revolutionary Council to Arakan division authorities to restrict the movement of the Muslims. The State controlled media began attacking Rohingya Muslims branding them as aliens. Ne Win himself, while talking to newsmen, used sarcastic language against Rohingyas. He opined that the Arakanese Buddhists should take appropriate steps against these Kalas. The term Kala’ is generally applied to mean ethnic Indians irrespective of religion. It also implies the meaning of foreigner and carries a sense of sarcasm.

In 1974, the BSPP convened the first Peoples Congress (Pyithu Hlut law) which ratified the constitution drawn by BSPP. The new constitution granted ‘State’ to Arakan in the Unitary structure. The new ‘Arakan State’ was manned by hundred percent Buddhist authorities with Burmans in the top echelons and local Buddhist Arakanese in the lower strata. The ‘Arakan State Council’ was dominated by pro-Burman Arakanese Buddhists who tightened the screw against the Rohingyas further. Armed operations in the name of so-called immigration inquiry continued. Oppression of Muslims took a serious turn. Educated Rohingya youths were humiliated and denied of any government job. Trade and business are almost totally shut down for Rohingyas. Discrimination of Muslims, lack of security of life and property added by serious unemployment encouraged many Muslims to migrate either across the border into Bangladesh or infiltrate into proper Burma by bribing Burmese officials. The outflow of Muslims increased as the life span of the BSPP prolonged.

Ref: Outrage, Burmas Struggle for Democracy by Bertil Lintner p. 595.

A short History of Arakan and Rohingya by NDPHR, p. 42

'I Have never heard the name Rohingya” – Xenophobia or Racism!

Thursday, 08 December 2011 15:59

Abid Bahar Ph.D.

1.Well, the above can't be my statement. Those of you, who know me, know I have been working with the Rohingya people and on Burma for the past 31 years. So I have heard the name “Rohingya” many times. But surprisingly some Burmese people, who lived with the Rohingya people in Arakan and in Burma all their lives are of the claim that they have never heard of the name "Rohingya. It is as if saying “I have never met my brother, I have never seen my sister or even saying I have never seen my neighbor;” It sounds strange to me but not funny. Such assertion about an ethnic group aimed at intentionally ignoring them because you dislike them is called xenophobia, fear of the stranger. When Rohingyas as Burmese are made into strangers by the Rakhine gentlemen like Aye Kyaw, Aye Chan and the monk Ashin Nayaka, it is more than xenophobia; it is racism. It is a matter of extreme intolerance: an idea that also goes against even Buddhism.

2. The fact is Arakan had an Indian kingdom first Hindu, later on Mohayana Buddhist (See the history of Mohamuni of Buddha statue now in Mandalay, see in the research work of Martin Smith "Muslim Rohingya of Burma, 1995). About Buddhism, this is similar to Mohayana Buddhism in Bengal of the time. The Rakhines (also known as the Moghs, identified in British history) took their official name Rakhine during the 40's was recorded in history (not in Aye Kwaw's proto-history) to have entered Arakan with Theravada Buddhism in the 10th century, much later than Rohingya Muslim's arrival in Arakan in the 8th century.

3. Surprisingly, the name "Rohingya" was heard by Francis Buchanan in 1798 in Burma, recorded in Francis Buchanan, in Southeast Bengal (1798): His Journey to Chittagong, the Chittagong Hill Tracts, Noakhali and Comilla, (Dhaka: Dhaka University Press, 1992), 82. It is true, Rohingyas look more like the Bengalis across the border from Burma but, Jacques Leider calls Arakan a "frontier culture."  And it is true, Rohingyas are as if the Shans of Burma who have their Thai cousins across the border. But that doesn’t make Rohingyas non Burmese.

Unlike the Myanmar administrations they are not liars like Thein Sein himself who paints the prisoners of conscience as criminals and launched an all out war to the Kachin while talking peace with them. This is understandable as “Lying the very Concept of Truth” is the norm of every Myanmar administration.

Burma’s Ethnic Nationalities Grievances By Prof. Kanbawza Wi Burma's first dictator, Ne Win, engineered citizenship laws to justify the expulsion of hundreds of thousands of Rohingya -- a policy he proposed in the wake of the mass expulsion of Indians in the 1960s and a ban on Muslims joining the army and government. This was an ideological crusade led by a notorious xenophobe who orchestrated Burma's retreat into isolation and economic ruin. That the pro-democracy forces now call for similar measures against the Rohingya has merely helped to rekindle his legacy.

How Burma’s pro-democracy movement betrayed its own ideals and rehabilitated the military BY FRANCIS WADE | JULY 5, 2012

Awakyunetha Bangali Rakhine and their mission